• Journal of Gifted/Talented Education
• /
• v.20 no.2
• /
• pp.395-426
• /
• 2010

The purpose of this study was to delve into parents who turned their children into creative achievers in the East and the West in an attempt to determine the cultural generality and specificity of the rearing of gifted children. The subjects in this study were Western parents, who brought up Marie Curie, Einstein, Edison and Newton, and Eastern parents, who raised Lee Hwang, Lee lee, Jeong Yak-yong and Heo Nanseolheon. To compare their parenting characteristics, common denominators and differences, a variety of data were investigated, including historical records about the parents, biographies, critical biographies, autobiographies and letters. As to the common features of the parenting style of the eight Asian and Western parents, they were talented themselves or capable of educating their children in their talent areas, and provided them with optimal learning environments or chances without pushing them. They accentuated independent spirits and emphasized renovative and open way of thinking. And at least one parent in each family showed absolute support for their child. Regarding differences in parenting style between the East and the West, the Western parents urged their children to develop their talents with more intention, rather the Asian parents prized the well-rounded personality and growth of their children. The former interacted with their children in an horizontal manner, but the latter had a vertical relationship with their children. The former expressed their feelings in an active way, but the latter had their emotion in control. Besides, the Western parents disclosed themselves to their children by showing them even their mistakes or improper behaviors, whereas the Asian parents strived in everyday life to give their children a good example or a good role model.

• Korean Journal of Agricultural and Forest Meteorology
• /
• v.18 no.4
• /
• pp.378-388
• /
• 2016

International societies are currently working together to achieve the Climate-Smart Agriculture (CSA) initiative which aims the triple wins: (1) sustainably increasing agricultural productivity and incomes; (2) adapting and building resilience to climate change; and (3) mitigating greenhouse gases emissions. In terms of its scope and context, CSA follows the '3Nong (三農)' vision cast about 200 years ago by Dasan Jeong Yak-Yong who emphasized the triad of governance, management and monitoring towards comfortable, profitable and noble agriculture. Yet, the CSA provides the practical aims that facilitate the development of holistic indicators for quantitative evaluation and monitoring, on which decision-making support system is based. In this study, we introduce an agent-based model, i.e. Mathematical Programming Multi-Agent Systems (MP-MAS), as a tool for supporting the decision-making toward CSA. We have established the initial version of MP-MAS adapted for domestic use and present the preliminary results from an application to the rice farming case in Haenam, Korea. MP-MAS can support both farmers and policy-makers to consider diverse management options from multiple perspectives. When the modules for system resilience and carbon footprint are added, MP-MAS will serve as a robust tool that fulfills not only CSA but also Dasan's '3Nong' vision of sustainable agricultural-societal systems.

• The Journal of Korean Philosophical History
• /
• no.36
• /
• pp.75-99
• /
• 2013

In this treatise, the writer aimed to discuss the points that the Zhouyi("周易") which Dasan(茶山) studied is connected with Xiangshuyixue(象數易學). First of all, Dasan(茶山) reconstructed Shiyi("十翼"). The unique thing is that he included such a new topic, called Shiguachuan("蓍卦傳") - manual of divination signs manual in the Shiyi("十翼"). This Shiguachuan("蓍卦傳") is concerned with the method of divination, and is deeply related to the Xiangshuyixue(象數易學). When it comes to the Zhouyi("周易") which Dasan(茶山) studied, Yilisifa(易理四法). As he discussed Xiang(象), it is connected to the Xiangshuyixue(象數易學). Also, there is a link between the Yilisifa(易理四法) and the Shiguachuan("蓍卦傳"). Dasan(茶山) argued that the Yilisifa(易理四法) is a must in interpreting Zhouyi("周易"). Thus, it can be said that the Zhouyi("周易") which Dasan(茶山) studied is connected with the Xiangshuyixue(象數易學). Next, the writer examined Duyiyaozhi("讀易要旨"), Yilun(易論) and Chunqiu guanzhanbuzhu("春秋官占補註")- literally, annotated collection of divination practice by compiler or editor of annals, etc. Duyiyaozhi("讀易要旨") is related to the Xiangshuyixue(象數易學), too. The writer was able to find out the fact that, in relation to the Divination Signs Manual, the Chunqiuguanzhanbuzhu("春秋官占補註") was also connected with the Xiangshuyixue(象數易學). Through these studies, the writer was able to see that how much Dasan(茶山) had exerted his efforts to define and describe Xiang(象) and Shu(數).

• The Journal of the Convergence on Culture Technology
• /
• v.8 no.5
• /
• pp.409-421
• /
• 2022

The purpose of this study is to understand the flow of personnel management in the Joseon Dynasty through Dasan Jeong Yak-yong's Mokminsimseo, and to understand how it is being used not only in modern administrative organizations but also in social welfare organizations. As a result, first, first, among the human resource management areas of the Joseon Dynasty, the area occupied the most was related to integrity. These are the contents that are widely used in evaluation methods and scope, value standards, and use of evaluation today. Second, regarding the recruitment and recruitment of talents in the Joseon Dynasty, various methods were presented to enhance the appropriateness, fairness of hiring, and the effectiveness of hiring human resources. This has significant implications even today as it specifically mentions the appropriate appointment and scale of human resources, emphasizing that personnel is everything. Finally, This is different from the human resource management of the Joseon Dynasty in that it is being converted to a compensation paradigm rather than discipline as a way to inspire the motivation of workers today and increase work efficiency. In addition, professionalism was emphasized in the education and training of public officials, and the maintenance of dignity and leadership in body and mind is emphasized, showing that even today, the virtues required of workers in public organizations, including social welfare organizations, are being maintained.

• Journal of the Korean Institute of Traditional Landscape Architecture
• /
• v.33 no.1
• /
• pp.110-118
• /
• 2015

Borimsa Temple in Jangheung, one of the Goosanseonmoon of Shilla Dynasty, calls for a study in the field of landscape architecture because it has very significant elements in cultural and ecological landscaping aspects. This study examined the changes in landscaping elements of Borimsa Temple since the 17th century in order to newly recognize cultural landscaping value of space composition elements for traditional temple and to verify landscape architectural position. For research method, literatures such as Sajeonggi (事蹟記), Joongchanggi, a surveyed map by Fujishima Gaijiro in 1928 and Joseon Gojeogdobo (朝鮮古蹟圖譜) and modern documents including Borimsa Temple Precision Ground Survey Report and photographic records of National Archives of Korea and provincial governments were examined together with a field survey in order to trace changes in landscape elements such as buildings within the temple site, pond and temple forest. The results are as the following: First, for geographical locations of Borimsa Temple, it is located in an auspicious location and Shipyuknahansang and Cheonbul were placed in a supplementary purpose according to the contents of Bojoseonsatapbi. Compared to Namhwaseonsa Temple in China, it has a similar environmental composition but the fact that buildings were placed on platforms is a distinctive difference. Second, architectural landscape of Borimsa Temple went through the Japanese colonial era and Korean War and still going through changes today. Thus, there shall be some appropriate measures such as to establish an archive of past landscape data. Third, the contents of Borimsa Temple Sajeonggi suggests that the pond of Borimsa Temple had been in a indeterminate form with stones on the outer edge. Its name could have been Yongcheon (湧泉) according to the contents of Joongchanggi. Also, the current landscape, in comparison with past photographs, is a result of changes from surface raise occurred by ground reinforcement within the temple site. Fourth, Jangsaengpyoju (長生標柱) mentioned in Bojoseonsatapbi and Borimsa Temple Sajeonggi was thought to be the dried juniper tree in front of Daewoongbojeon, which can be found in past photographic documents but, it is now assumed to be Seokbihyeong (石碑形) considering the Gukjangsaeng and Hwangjangsaeng of Dogapsa Temple of the similar time period. Moreover, Hongsalmoon mentioned in Joongchanggi was established by King's order after the Manchu war of 1636 in praising of Buddhist monks those who had volunteered to fight for the country. Fifth, it is apparent in Borimsa Temple Joongchanggi that geomancy was a consideration in landscaping process of Borimsa Temple, and the record indicates that pine trees, bo trees and persimmon trees were planted. Sixth, tea tree forest was verified of its historical root that is Seongchailyeo from Unified Shilla through passing down of Jeong Yak-yong's Goojeunggoopo method and relevant documents of Seon Master Choui and Yi Yu-won. Seventh, nutmeg tree forest suggests that nutmegs were used in national ceremonies and for medical uses. The nutmeg tree forest was also verified of its role as Naehwasoorimdae (a forest built to prevent fire from spreading) through aerial photographs and placement of a forest reserve.

• (The) Research of the performance art and culture
• /
• no.34
• /
• pp.9-42
• /
• 2017

Of all Geommu(劍舞, Korean sword dance), Gisaeng-Geommu danced by gisaeng(妓生, Korean female entertainers) for private guests and at the royal court. The Sword dance in the late Joseon Dynasty used to be dynamic exuding menacing "sword spirit(劍氣)." Sword dance being transmitted today is more ritualistic and elegant. This study considers Korean sword dance has a core structure and motifs transcending generational differences, and based on this critical thinking, aims to analyze the structure of Korean sword dance. This study analyzed the prose "Geommugi(劍舞記)" by Park Je-ga(朴齊家) and the poem "Mugeompyeonjeongmiin(舞劍篇贈美人)" by Jeong Yak-yong(丁若鏞) out of literary works from the late Joseon Dynasty, and from official records of rituals(笏記), "Geomgimu(Sword Dance, 劍器舞)" and "Geommu" in "Gyobanggayo(敎坊歌謠)." In the introduction part of Sword dance, a dancer appears, bows and performs a hand dance or hansam(汗衫) dance to and fro. In the development part, a dancer meets with a sword but first hesitates to hold it and dances holding swords in both hands. The climax shows expert sword skills and combat scenes. In the conclusion part, the court dance involves a dancer bidding a formal farewell, while the dance for entertainment, a dance throws away the sword to finish. From literature materials, the structure of Korean sword dance could be divided into an introduction, a development, a climax and a conclusion. Based on this, this study analyzed sword dance movements by linking the beats accompanying the current sword dance, in the order of a Yeombul, the traditional Korean ballad Taryeong or Neujeun Taryeong, Jajin Taryeong, Taryeong and Jajin Taryeong. The introduction part includes a Buddhist prayer and the beginning of Taryeong. Dancers appear, and in two rows they dance facing each other. On the slow beat, their dances are relaxed and elegant. The development part is matched with Jajin Taryeong. Dancers sit in front of swords and grab them, and they dance holding a pair of swords. The beat gradually becomes faster, progressing the development of the dance. But then, the slower Taryeong is placed again. The reason behind it is to create a tension for a little while, before effectively reaching a climax by speeding up the tempo again. Moving on to Jajin Taryeong, dancers' movements are bigger and more dynamic. The highly elated Jajin Taryeong shows dance movements at the climax on fast, robust beats. In the conclusion part, the beat is quick-tempo and on the upbeat again on Jajin Taryeong. Driving on without a stop on the exciting Yeonpungdae(燕風臺) melody, dancers standing in a line dance wielding the swords and bow before finishing.

• The Journal of Korean Philosophical History
• /
• no.43
• /
• pp.107-139
• /
• 2014

Tasan Chong Yak-yong has criticized Zhu Xi's metaphysical viewpoints of human being. Therefore he revealed his viewpoint of human being and the theory of moral practice through his thoughts about the Lord of Heaven and human nature with spiritual inclination toward goodness. He has drawn the Lord of Heaven into Confucianism again. Heaven as the Lord endows human being with a nature that enjoys virtues and detests vices. It watches human being's good and evil. Here we can say Heaven is a outer efficient cause of moral behavior. According to Tasan, human being has its own 'self directed weight'自主之權 so that he can make a judgment and decision about what to do. Therefore we have to do manifest this moral inclination which is a inner efficient cause of moral behavior. That is to say, we must follow the order of daoxin道心 inside our mind. If we did go against it, our mind would be uncomfortable. Now through the method of so-called shu恕 we need to put filial piety孝 fraternal respect弟 compassion慈 into practice. These three moral practices represent the spirit of reciprocity in Confucianism. These lead us to make an achievement of ren仁, representative virtue in the theory of moral practice. Our moral practice means the fulfillment of humanity. This is the way to serve Heaven. Tasan insists that theses are the core thoughts of Confucius and Mencius.

• The Journal of Korean Philosophical History
• /
• no.23
• /
• pp.217-244
• /
• 2008

This research studied Minor Annotation of Elementary Learning("小學枝言") and Private Examination of Classic of the Mind("心經密驗") from the ethical perspective. Minor Annotation of Elementary Learning and Private Examination of Classic of the Mind are writings that play a role of bridge between Chinese classics(經學) and Theory of Statecraft(經世論). These two essays were written for the purpose of putting virtue into practice, which had been attained by studying Chinese classics, through a vehicle called Theory of Statecraft. If Minor Annotation of Elementary Learning called as a book of cultivation of outward morality or outward behavior, then Private Examination of Classic of the Mind is the book for cultivation of inward temperament. The 'practice' emphasized by Dasan through these two essays denotes ceaseless efforts toward goodness or virtue. Such efforts can be interpreted as 'ethical practice', if looked at from the perspective of aggressive struggle toward virtue. Dasan, in these two essays, had stressed to practice Good(善) through positive and lively actions. The matter of Good and Bad(善惡) in humans is not associated with their mind, but related to their practice. That is to say, humans may turn out to be good through means of 'ethical practice'. For Dasan, 'ethical practice' toward Good should have to be continued and upheld not only in the course of self-cultivation, but also in 'establishing relationship' with others. Such an assertion of Dasan was to lay emphasis on accomplishment of 'ethical practice' toward Good amid close relationship between personal and social ethics. Also, Dasan had emphasized free will(自由意志) in humans. This means that Good and Bad will be determined according to humans' free will, and to the same extent, that humans are responsible for its consequence. It is noted that Dasan had stressed that any human having free will should have to be a 'man of virtue'(君子) through means of 'ethical practice'.

• Journal of Ethics
• /
• no.88
• /
• pp.103-122
• /
• 2013

This paper aims to study on conceptual suitability or unfitness of Silhak(實學). It is general that by criticizing Chujahak(朱子學) or beyond the limitation of Seonglihak(性理學), Silhak has developed practical tendency to reforming the society in the middle and end of Chosen Dynasty, related to the context of Korean national reflection in modern times. However, it is unfortunate to be understood. As presented in Chosenwangjosillok(『朝鮮王朝實錄』), there has been a few usages in the term 'Silhak'. In short, it was different from its contemporary meaning. At that time, it was usually used to have the meaning of Gyunghak(經學), compared to Sajanghak(詞章學), or rarely, of 'the true study' or 'the practical study'. Therefore, it is to claim that its conception has been manipulated or exaggerated very seriously. Since 1930s, in particular, its conception has been misused in interpreting works of Jung Yak-Yong by some scholars, such as Jung In-Bo, Moon Il-Pyung and An Jae-Hong, who tried to apply the term to overcome the Japanese colonial era symbolised as modernity based on the future life of Korea. Even though their attempt has led to have crucial discussions on the conceptions of Silhak, it has an unnecessary result that there has been a new and totally different understanding of Silhak in South Korea, North Korea, China, Japan, etc., which means that the unsustainable conception of Silhak has been one of major problems in studying of Silhak. To give an practical solution, I would try to make sense of 'time spirit' whose scholars studied Silhak in the middle and end of Chosen Dynasty. A problem, however, is that a scholar group in the name of Bukhakpa(北學派) had certain links and bonds. This is because many scholars studying of Silhak were usually features out of the main stream, which made them it difficult to form any various groups. That is to say, it seems to be natural that they have dreamed of utopian imaginations less than of overlapping points in reality. To sum up, it would be concluded at least that any approach to human lives and thoughts in the given conceptions of Silhak, e.g. ethical thoughts of Silhak, enables us to be indifferentiated to take its true meaning and time spirit of Chosen Dynasty. To be disenchanted of its social roles in Chosen Dynasty, fundamentally, it should be escaped from the wrong net of illusions and sings in understanding Silhak in certain eclectic steps.